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127-677: The Use of Sarum (or Use of Salisbury , also known as the Sarum Rite ) is the liturgical use of the Latin rites developed at Salisbury Cathedral and used from the late eleventh century until the English Reformation . It is largely identical to the Roman Rite , with about ten per cent of its material drawn from other sources. The cathedral's liturgy was widely respected during the late Middle Ages , and churches throughout

254-483: A liturgy in English was largely done by Thomas Cranmer , Archbishop of Canterbury , starting cautiously in the reign of Henry VIII (1509–1547) and then more radically under his son Edward VI (1547–1553). In his early days, Cranmer was a conservative humanist and an admirer of Erasmus . After 1531, Cranmer's contacts with reformers from continental Europe helped change his outlook. The Exhortation and Litany ,

381-597: A report back from the bishops and made final modifications, he announced his decisions to the Puritans and bishops. The business of making the changes was then entrusted to a small committee of bishops and the Privy Council and, apart from tidying up details, this committee introduced into Morning and Evening Prayer a prayer for the royal family; added several thanksgivings to the Occasional Prayers at

508-536: Is "credited [with] the overall job of editorship and the overarching structure of the book," though he borrowed and adapted material from other sources. The prayer book had provisions for the daily offices (Morning and Evening Prayer), scripture readings for Sundays and holy days, and services for Communion , public baptism , confirmation , matrimony , visitation of the sick , burial, purification of women upon childbirth, and Ash Wednesday . An ordinal for ordination services of bishops , priests , and deacons

635-608: Is far from unique, and the fascination that it has exerted still threatens to limit rather than increase our understanding of the medieval English Church. Many of the ornaments and ceremonial practices associated with the Sarum rite—though not the full liturgy itself—were revived in the Anglican Communion in the late 19th and early 20th centuries, as part of the Anglo-Catholic Oxford Movement in

762-409: Is no holiness in the bread and wine, any leftovers are to be taken home by the curate for ordinary consumption. This prevented eucharistic adoration of the reserved sacrament above the high altar. The burial service was removed from the church. It was to now take place at the graveside. In 1549, there had been provision for a Requiem (not so called) and prayers of commendation and committal,

889-537: Is no longer included in the services for baptism, ordination and visitation of the sick . These ceremonies are altered to emphasise the importance of faith, rather than trusting in rituals or objects. Many of the traditional elements of the communion service were removed in the 1552 version. The name of the service was changed to "The Order for the Administration of the Lord's Supper or Holy Communion", removing

1016-643: The 1662 prayer book Communion service. These "usages"–which the ritualists maintained were mandated by the Ornaments Rubric –included eastward-facing celebration, candles and crosses on the altar, vestments , and incense . Book of Common Prayer The Book of Common Prayer ( BCP ) is the name given to a number of related prayer books used in the Anglican Communion and by other Christian churches historically related to Anglicanism. The first prayer book , published in 1549 in

1143-513: The Ambrosian rite ), but most churches were simply too poor to have several sets of vestments, and so used what they had. There was considerable variation from diocese to diocese, or even church to church, in the details of the rubrics: the place where the Epistle was sung, for instance, varied enormously; from a lectern at the altar , from a lectern in the quire , to the feature described as

1270-505: The Anglican Communion in over 50 countries and over 150 different languages. In many of these churches, the 1662 prayer book remains authoritative even if other books or patterns have replaced it in regular worship. Traditional English-language Lutheran , Methodist , and Presbyterian prayer books have borrowed from the Book of Common Prayer, and the marriage and burial rites have found their way into those of other denominations and into

1397-789: The Apostolic Constitution Quo primum . In practice, a brief resurgence of interest in the 19th century did not lead to a revival. Some Western Rite Orthodox congregations have adopted the use due to its antiquity and similarities with the Byzantine Rite . This includes Western Rite members of the Russian Orthodox Church Outside Russia , as well as the Old Calendarist Autonomous Orthodox Metropolia of North and South America and

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1524-572: The Book in England stalled. On the death of Charles II, his brother James, a Roman Catholic, became James II . James wished to achieve toleration for those of his own Roman Catholic faith, whose practices were still banned. This, however, drew the Presbyterians closer to the Church of England in their common desire to resist 'popery'; talk of reconciliation and liturgical compromise was thus in

1651-542: The Book of Common Prayer, though the latter includes in the Order Two form of the Holy Communion a very slight revision of the prayer book service, largely along the lines proposed for the 1928 Prayer Book. Order One follows the pattern of the modern Liturgical Movement . With British colonial expansion from the 17th century onwards, Anglicanism spread across the globe. The new Anglican churches used and revised

1778-643: The British Isles and parts of northwestern Europe adapted its customs for celebrations of the Eucharist and canonical hours . The Sarum Rite has a unique ecumenical position in influencing and being authorized for liturgical use by the Roman Catholic Church , Eastern Orthodox Church , as well as the Anglican Communion . In 1078, William of Normandy appointed Osmund , a Norman nobleman, as bishop of Salisbury (the period name of

1905-965: The Cardinal-Infante Afonso of Portugal introduced the Roman rite as a response against the Anglican Schism . It has even been speculated that through Portuguese missionaries the Sarum Use might have even been used in the Congo. Even after the Church of England was established separate from the Catholic Church , the Canterbury Convocation declared in 1543 that the Sarum Breviary would be used for

2032-543: The Directory of Public Worship , which was more a set of instructions than a prayer book. How widely the Directory was used is not certain; there is some evidence of its having been purchased, in churchwardens' accounts, but not widely. The Prayer Book certainly was used clandestinely in some places, not least because the Directory made no provision at all for burial services. Following the execution of Charles I in 1649 and

2159-565: The Form of Prayer he had created for the English exiles in Geneva and, in 1564, this supplanted the Book of Common Prayer under the title of the Book of Common Order . Following the accession of King James VI of Scotland to the throne of England his son, King Charles I , with the assistance of Archbishop Laud, sought to impose the prayer book on Scotland. The 1637 prayer book was not, however,

2286-615: The Glorious Revolution , Anglican dissenters known as nonjurors separated from the Church of Scotland and were established as the independent Scottish Episcopal Church in the early 18th century. Some members of this body sought to recover four practices for the Eucharistic liturgy they termed "usages": the mixed chalice , the invocation of the Holy Spirit , transfer of the prayer of oblation , and prayers for

2413-523: The Great Bible of 1538. It was this edition which was to be the official Book of Common Prayer during the growth of the British Empire and, as a result, has been a great influence on the prayer books of Anglican churches worldwide, liturgies of other denominations in English, and of the English people and language as a whole. Between 1662 and the 19th century, further attempts to revise

2540-709: The Mass , the Antiphonale for the offices, and the Processionale for the litanies . The Book of Common Prayer has never contained prescribed music or chant, but in 1550 John Merbecke produced his Booke of Common Praier noted , which sets much of Mattins, Evensong, Holy Communion and the Burial Office in the Prayer Book to simple plainchant, generally inspired by Sarum Use. The work of producing

2667-555: The Public Worship Regulation Act 1874 . The Act had no effect on illegal practices: five clergy were imprisoned for contempt of court and after the trial of the much loved Bishop Edward King of Lincoln, it became clear that some revision of the liturgy had to be embarked upon. One branch of the Ritualism movement argued that both "Romanisers" and their Evangelical opponents, by imitating, respectively,

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2794-689: The Tridentine Mass , though they are not unknown in other forms of the western rites: the offering of the bread and wine was (as in the Dominican and other rites) made by one act. These distinctions have been evaluated as "of the most trifling character." The chalice was prepared between the readings of the Epistle and the Gospel. In addition, in common with many monastic rites, after the Elevation

2921-459: The canonical hours . Under Edward VI of England , the use provided the foundational material for the Book of Common Prayer and remains influential in English liturgies. Mary I restored the Use of Sarum in 1553, but it fell out of use under Elizabeth I . Sarum Use remains a permitted use for Roman Catholics, as Pope Pius V permitted the continuation of uses more than two hundred years old under

3048-410: The rochet for bishops and the surplice for parish clergy, it permitted "such ornaments … as were in use … in the second year of King Edward VI." This allowed substantial leeway for more traditionalist clergy to retain the vestments which they felt were appropriate to liturgical celebration, namely Mass vestments such as albs , chasubles , dalmatics , copes , stoles , maniples, etc. (at least until

3175-495: The "body of Christ" in the words of administration to reinforce the teaching that Christ's presence in the Eucharist was a spiritual presence and, in the words of historian Peter Marshall, "limited to the subjective experience of the communicant". Instead of communion wafers , the prayer book instructs that ordinary bread is to be used "to take away the superstition which any person hath, or might have". To further emphasise there

3302-402: The 'pulpitum', a word used ambiguously for the place of reading (a pulpit) or for the rood screen . Some scholars thought that the readings were proclaimed from the top of the rood screen, which was most unlikely given the tiny access doors to the rood loft in most churches. This would not have permitted dignified access for a vested Gospel procession. Chief among the proponents of Sarum customs

3429-613: The 1552 book with modifications to make it acceptable to more traditionally minded worshippers and clergy. In 1604, James I ordered some further changes, the most significant being the addition to the Catechism of a section on the Sacraments ; this resulted in the 1604 Book of Common Prayer . Following the tumultuous events surrounding the English Civil War , when the Prayer Book was again abolished, another revision

3556-439: The 1552 prayer book "broke decisively with the past". The services for baptism, confirmation, communion and burial are rewritten, and ceremonies hated by Protestants were removed. Unlike the 1549 version, the 1552 prayer book removed many traditional sacramentals and observances that reflected belief in the blessing and exorcism of people and objects. In the baptism service, infants no longer receive minor exorcism . Anointing

3683-611: The 1559 book but one much closer to that of 1549, the first book of Edward VI. First used in 1637, it was never accepted, having been violently rejected by the Scots. During one reading of the book at the Holy Communion in St Giles' Cathedral , the Bishop of Brechin was forced to protect himself while reading from the book by pointing loaded pistols at the congregation. Following the Wars of

3810-425: The 1662 prayer book, something like a half a million prayer books are estimated to have been in circulation. The 1559 prayer book was also translated into other languages within the English sphere of influence. A translation into Latin was made in the form of Walter Haddon 's Liber Precum Publicarum of 1560. Intended for use in the worship of the collegiate chapels of Oxford, Cambridge, Eton , and Winchester , it

3937-592: The 1662 revision was little changed from that of Cranmer. With two exceptions, some words and phrases which had become archaic were modernised; secondly, the readings for the epistle and gospel at Holy Communion, which had been set out in full since 1549, were now set to the text of the 1611 Authorized King James Version of the Bible. The Psalter , which had not been printed in the 1549, 1552 or 1559 books—was in 1662 provided in Miles Coverdale 's translation from

Use of Sarum - Misplaced Pages Continue

4064-543: The 19th century that vestments such as chasubles, albs and stoles were canonically permitted. The instruction to the congregation to kneel when receiving communion was retained, but the Black Rubric (#29 in the Forty-Two Articles of Faith , which were later reduced to 39) which denied any "real and essential presence" of Christ's flesh and blood, was removed to "conciliate traditionalists" and aligned with

4191-671: The Anglo-Saxon episcopate, replacing them with Norman bishops, of which Osmund was one. Given the similarities between the liturgy in Rouen and that of Sarum, it appears the Normans imported their French liturgical books as well. The revisions during Osmund's episcopate resulted in the compilation of a new missal , breviary , and other liturgical manuals, which came to be used throughout southern England , Wales , and parts of Ireland . Some dioceses issued their own missals, inspired by

4318-704: The Authority of Parliament, in the Second Year of the Reign of Edward VI of England," i.e. January 1548 - January 1549, before the First Prayer Book came into effect in June of the latter year (which authorized the use of traditional vestments and was quite explicit that the priest shall wear an alb, vestment (chasuble) or cope and that the deacons shall be vested in albs and tunicles (dalmatics). However, there

4445-601: The British Isles . In spite of interest in the Sarum Use, its publication in Latin sources from the sixteenth century and earlier has inhibited its modern adoption. Several academic projects are gradually improving its accessibility. From 2009 to 2013, Bangor University produced a series of films and other resources as part of The Experience of Worship research project. In 2006, McMaster University launched an ongoing project to create an edition and English translation of

4572-481: The Church of England. Some Anglo-Catholics wanted to find a traditional formal liturgy that was characteristically "English" rather than "Roman." They took advantage of the ' Ornaments Rubric ' of 1559, which directed that English churches were to use "...such Ornaments of the Church, and of the Ministers thereof, at all Times of their Ministration, shall be retained, and be in use, as were in this Church of England, by

4699-555: The Church of Rome and Reformed churches, transgressed the Ornaments Rubric of 1559 ("… that such Ornaments of the Church, and of the Ministers thereof, at all Times of their Ministration, shall be retained, and be in use, as were in this Church of England, by the Authority of Parliament, in the Second Year of the Reign of King Edward the Sixth"). These adherents of ritualism, among whom were Percy Dearmer and others, claimed that

4826-645: The Communion was a sacrifice to God). The Prayer of Consecration was followed by Communion, the Lord's Prayer , and a Prayer of Thanksgiving or an optional Prayer of Oblation whose first line included a petition that God would "...accepte this our Sacrifice of prayse and thankes geuing...". The latter prayer was removed (a longer version followed the Words of the Institution in the 1549 Rite) "to avoid any suggestion of

4953-590: The English language. Like the King James Version of the Bible and the works of Shakespeare , many words and phrases from the Book of Common Prayer have entered common parlance. The full name of the 1662 Book of Common Prayer is The Book of Common Prayer and Administration of the Sacraments and other Rites and Ceremonies of the Church, according to the use of the Church of England, Together with

5080-514: The Litany or Lord's Prayer), other than to say "amen"; secondly, that no set prayer should exclude the option of an extempore alternative from the minister; thirdly, that the minister should have the option to omit part of the set liturgy at his discretion; fourthly, that short collects should be replaced by longer prayers and exhortations; and fifthly, that all surviving "Catholic" ceremonial should be removed. The intent behind these suggested changes

5207-498: The Mass's mediaeval structure— stone altars remained, the clergy wore traditional vestments , much of the service was sung, and the priest was instructed to put the communion wafer into communicants' mouths instead of in their hands. Nevertheless, the first BCP was a "radical" departure from traditional worship in that it "eliminated almost everything that had till then been central to lay Eucharistic piety". A priority for Protestants

Use of Sarum - Misplaced Pages Continue

5334-576: The Ornaments Rubric prescribed the ritual usages of the Sarum Rite with the exception of a few minor things already abolished by the early reformation. Following a royal commission report in 1906, work began on a new prayer book. It took twenty years to complete, prolonged partly due to the demands of the First World War and partly in the light of the 1920 constitution of the Church Assembly , which "perhaps not unnaturally wished to do

5461-580: The Prayer Book was at odds with the repudiation of transubstantiation and the forbidden carrying about of the Blessed Sacrament in the Thirty-Nine Articles. As long as one did not subscribe publicly to or assert the latter, one was left to hold whatever opinion one wanted on the former. The Queen herself was famous for saying she was not interested in "looking in the windows of men's souls." Among Cranmer's innovations, retained in

5588-473: The Prayer Book was defective because it dealt in generalisations brought the crisp response that such expressions were "the perfection of the liturgy". The Savoy Conference ended in disagreement late in July 1661, but the initiative in prayer book revision had already passed to the Convocations and from there to Parliament. The Convocations made some 600 changes, mostly of details, which were "far from partisan or extreme". However, Edwards states that more of

5715-436: The Psalter or Psalms of David, pointed as they are to be Sung or said in churches: And the Form and Manner of Making, ordaining, and Consecrating of Bishops, Priests, and Deacons . The forms of parish worship in the late mediaeval church in England, which followed the Latin Roman Rite , varied according to local practice. By far the most common form, or "use", found in Southern England was that of Sarum (Salisbury). There

5842-410: The Puritans on the following day. The Puritans raised four areas of concern: purity of doctrine; the means of maintaining it; church government; and the Book of Common Prayer . Confirmation, the cross in baptism, private baptism, the use of the surplice, kneeling for communion, reading the Apocrypha ; and subscription to the BCP and Articles were all touched on. On the third day, after James had received

5969-413: The Queen gave further instructions, as per the text of the Act of Uniformity of 1559 ). The rubric also stated that the Communion service should be conducted in the 'accustomed place,' namely a Table against the wall with the priest facing it. The rubric was placed at the section regarding Morning and Evening Prayer in this Prayer Book and in the 1604 and 1662 Books. It was to be the basis of claims in

6096-420: The Queen's sensibilities. The removal of the Black Rubric complements the double set of Words of Administration at the time of communion and permits an action — kneeling to receive — which people were used to doing. Therefore, nothing at all was stated in the Prayer Book about a theory of the Presence or forbidding reverence or adoration of Christ via the bread and wine in the Sacrament . On this issue, however,

6223-420: The Real Presence while making the Eucharist a material sacrifice because of the oblation, and the retention of "may be for us the Body and Blood of thy Savior" rather than "become" thus eschewing any suggestion of a change in the natural substance of bread and wine. Another move, the " Ornaments Rubric ", related to what clergy were to wear while conducting services. Instead of the banning of all vestments except

6350-412: The Reformation Church" and unsettled to a great extent "the consensual accommodation of Anglicanism". These changes, along with a new edition of the Book of Common Prayer, led to the Bishops' Wars and later to the English Civil War . With the defeat of Charles I (1625–1649) in the Civil War, the Puritan pressure, exercised through a much-changed Parliament, had increased. Puritan-inspired petitions for

6477-547: The Roman Rite Tridentine Mass into Old Church Slavonic , while the modern Anglican Use of the Roman Rite has an assortment of liturgical books blending Catholic and Anglican ritual. Often, uses develop regionally. A use would often develop from the particular needs or traditions of a diocese , with some gaining broader adoption. In medieval England, "uses" were often synonymous with " customs " and provided aesthetic character and more specific ceremonial instruction not necessarily provided in other sources. Among these

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6604-410: The Sarum rite had a distinct influence upon other usages of the Roman rite outside England, such as the Nidaros rite in Norway and the Braga Rite in Portugal . Following the siege of Lisbon in 1147 , Gilbert of Hastings became the first bishop of the restored bishopric of Lisbon , and introduced the Sarum rite for the liturgy of the mass in his diocese, a use which continued until 1536, when

6731-409: The Sarum rite, but with their own particular prayers and ceremonies. Some of these are so different that they have been identified as effectively distinct liturgies, such as those of Hereford , York , Bangor , and Aberdeen . Other missals (such as those of Lincoln Cathedral or Westminster Abbey ) were more evidently based on the Sarum rite and varied only in details. Liturgical historians believe

6858-404: The Sarum rite. There are also remnants of prayer for the dead and the Requiem Mass , such as the provision for celebrating holy communion at a funeral. Cranmer's work of simplification and revision was also applied to the Daily Offices, which were reduced to Morning and Evening Prayer . Cranmer hoped these would also serve as a daily form of prayer to be used by the laity, thus replacing both

6985-429: The Three Kingdoms (including the English Civil War ), the Church of Scotland was re-established on a presbyterian basis but by the Act of Comprehension 1690, the rump of Episcopalians were allowed to hold onto their benefices . For liturgy, they looked to Laud's book and in 1724 the first of the "wee bookies" was published, containing, for the sake of economy, the central part of the Communion liturgy beginning with

7112-424: The Western Church, had come to be regarded in some quarters as unduly Catholic. On his accession and following the so-called " Millenary Petition ", James I called the Hampton Court Conference in 1604—the same meeting of bishops and Puritan divines that initiated the Authorized King James Version of the Bible. This was in effect a series of two conferences: (i) between James and the bishops; (ii) between James and

7239-419: The accession of Elizabeth I reasserted the dominance of the Reformed Church of England, a significant body of more Protestant believers remained who were nevertheless hostile to the Book of Common Prayer. Knox took The Form of Prayers with him to Scotland , where it formed the basis of the Scottish Book of Common Order . Under Elizabeth I , a more permanent enforcement of the reformed Church of England

7366-503: The air. But with the flight of James in 1688 and the arrival of the Calvinist William of Orange the position of the parties changed. The Presbyterians could achieve toleration of their practices without such a right being given to Roman Catholics and without, therefore, their having to submit to the Church of England, even with a liturgy more acceptable to them. They were now in a much stronger position to demand changes that were ever more radical. John Tillotson , Dean of Canterbury pressed

7493-477: The altars of the church and cense them, ending at the great rood screen (or whatever barrier between the laity and the altar), where antiphons and collects would be sung. At the screen would be read the Bidding Prayers, prayers in the vernacular directing the people to pray for various intentions. The procession then vested for Mass. Some of the prayers of the Mass are unique, such as the priest's preparation prayers for Holy Communion. Some ceremonies differ from

7620-477: The bread and wine placed upon the table. Previously it had not been clear when and how bread and wine got onto the altar. The so-called "manual acts", whereby the priest took the bread and the cup during the prayer of consecration, which had been deleted in 1552, were restored; and an "amen" was inserted after the words of institution and before communion, hence separating the connections between consecration and communion which Cranmer had tried to make. After communion,

7747-445: The bread with the body of Christ or (following Cranmer's theology) as a prayer that the communicant might spiritually receive the body of Christ by faith. Many of the other services were little changed. Cranmer based his baptism service on Martin Luther 's service, a simplification of the long and complex mediaeval rite. Like communion, the baptism service maintained a traditional form. The confirmation and marriage services followed

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7874-439: The case for the Church of England being essentially a part of the "Western Church", of which the Roman Catholic Church was the chief representative. The illegal use of elements of the Roman rite, the use of candles, vestments and incense – practices collectively known as Ritualism  – had become widespread and led to the establishment of a new system of discipline, intending to bring the "Romanisers" into conformity, through

8001-410: The celebrant stood with his arms outstretched in the form of a cross; the Particle was put into the chalice after the Agnus Dei . It is probable that communion under one kind was followed by a 'rinse' of unconsecrated wine. The first chapter of St John's Gospel was read while the priest made his way back to the sacristy. Two candles on the altar were customary, though others were placed around it and on

8128-456: The changes suggested by high Anglicans were implemented (though by no means all) and Spurr comments that (except in the case of the Ordinal) the suggestions of the "Laudians" ( Cosin and Matthew Wren ) were not taken up possibly due to the influence of moderates such as Sanderson and Reynolds. For example, the inclusion in the intercessions of the Communion rite of prayer for the dead was proposed and rejected. The introduction of "Let us pray for

8255-408: The complete Sarum Use with its original plainsong , resulting in the publication of over 10,000 musical works, and expected to be completed in 2022. The ceremonies of the Sarum Rite are nearly identical to the Tridentine Mass . The Mass of Sundays and great feasts involved up to four sacred ministers: priest , deacon , subdeacon , and acolyte . It was customary for them to visit in procession all

8382-421: The congregation offers itself in union with Christ at the Consecration and receives Him in Communion - while retaining the Calvinist notions of "may be for us" rather than "become" and the emphasis on "bless and sanctify us" (the tension between the Catholic stress on objective Real Presence and Protestant subjective worthiness of the communicant). However, these Rites asserted a kind of Virtualism in regard to

8509-458: The dead . After reprinting the 1549 Book of Common Prayer in 1717, a new service book that incorporated the Usages was produced the next year. Those who worshipped according to this and succeeding texts were known as "Usagers" and were at odds with "Non-Usager" Scottish Episcopalians. During the 19th century, ritualists in the Church of England who had been influenced by the Oxford Movement adopted certain ceremonial "usages" for celebration of

8636-461: The earliest English-language service of the Church of England, was the first overt manifestation of his changing views. It was no mere translation from the Latin, instead making its Protestant character clear by the drastic reduction of the place of saints , compressing what had been the major part into three petitions. Published in 1544, the Exhortation and Litany borrowed greatly from Martin Luther 's Litany and Myles Coverdale's New Testament and

8763-399: The end of the Litany; altered the rubrics of Private Baptism limiting it to the minister of the parish, or some other lawful minister, but still allowing it in private houses (the Puritans had wanted it only in the church); and added to the Catechism the section on the sacraments. The changes were put into effect by means of an explanation issued by James in the exercise of his prerogative under

8890-465: The establishment of the Commonwealth under Lord Protector Cromwell , the Prayer Book was not reinstated until shortly after the restoration of the monarchy to England. John Evelyn records, in Diary , receiving communion according to the 1604 Prayer Book rite: In 1557, the Scots Protestant lords had adopted the English Prayer Book of 1552, for reformed worship in Scotland. However, when John Knox returned to Scotland in 1559, he continued to use

9017-413: The exact form of worship of the 1552 Prayer Book, and those, such as the minister of the congregation John Knox , who saw that book as still partially tainted by compromise. In 1555, the civil authorities expelled Knox and his supporters to Geneva , where they adopted a new prayer book, The Form of Prayers , which principally derived from Calvin's French-language La Forme des Prières . Consequently, when

9144-568: The fact that Reformed principles were by no means universally popular – a fact that the Queen recognised. Her revived Act of Supremacy , giving her the ambiguous title of supreme governor , passed without difficulty, but the Act of Uniformity 1558 , giving statutory force to the Prayer Book, passed through the House of Lords by only three votes in 1559. It made constitutional history in being imposed by

9271-573: The first addressed to the deceased. All that remained was a single reference to the deceased, giving thanks for their delivery from 'the myseryes of this sinneful world.' This new Order for the Burial of the Dead is a drastically stripped-down memorial service designed to undermine definitively the whole complex of traditional Catholic beliefs about Purgatory and intercessory prayer for the dead . The Orders of Morning and Evening Prayer are extended by

9398-588: The first moves to undo Cranmer's liturgy, the Queen insisted that the Words of Administration of Communion from the 1549 Book be placed before the Words of Administration in the 1552 Book, thereby re-opening the issue of the Real Presence . At the administration of the Holy Communion, the words from the 1549 book, "the Body of our Lord Jesus Christ …," were combined with the words of Edward VI 's second Prayer Book of 1552, "Take, eat in remembrance …," "suggesting on

9525-539: The inclusion of a penitential section at the beginning including a corporate confession of sin and a general absolution , although the text is printed only in Morning Prayer with rubrical directions to use it in the evening as well. The general pattern of Bible reading in the 1549 edition is retained (as it was in 1559) except that distinct Old and New Testament readings are now specified for Morning and Evening Prayer on certain feast days. A revised English Primer

9652-475: The king to set up a commission to produce such a revision. The so-called Liturgy of Comprehension of 1689, which was the result, conceded two thirds of the Presbyterian demands of 1661; but, when it came to convocation the members, now more fearful of William's perceived agenda, did not even discuss it and its contents were, for a long time, not even accessible. This work, however, did go on to influence

9779-484: The laity alone, as all the bishops, except those imprisoned by the Queen and unable to attend, voted against it. Convocation had made its position clear by affirming the traditional doctrine of the Eucharist, the authority of the Pope, and the reservation by divine law to clergy "of handling and defining concerning the things belonging to faith, sacraments, and discipline ecclesiastical." After these innovations and reversals,

9906-601: The late mediaeval lay observation of the Latin Hours of the Virgin and its English-language equivalent primers . From the outset, the 1549 book was intended only as a temporary expedient, as German reformer Bucer was assured on meeting Cranmer for the first time in April 1549: "concessions … made both as a respect for antiquity and to the infirmity of the present age", as he wrote. According to historian Christopher Haigh,

10033-404: The medieval church, men and women had worshipped separately). Diarmaid MacCulloch describes the new act of worship as "a morning marathon of prayer, scripture reading, and praise, consisting of mattins , litany, and ante-communion, preferably as the matrix for a sermon to proclaim the message of scripture anew week by week." Many ordinary churchgoers — that is, those who could afford one, as it

10160-519: The mid-19th century and later 20th-century revisions that the Church of England would attempt to deal with the eucharistic doctrines of Cranmer by bringing the Church back to "pre-Reformation doctrine." In the meantime, the Scottish and American Prayer Books not only reverted to the 1549 text, but even to the older Roman and Eastern Orthodox pattern by adding the Oblation and an Epiclesis - i.e.

10287-489: The new Prayer Book, was the requirement of weekly Holy Communion services. In practice, as before the English Reformation , many received communion rarely, as little as once a year in some cases; George Herbert estimated it at no more than six times per year. Practice, however, varied from place to place. Very high attendance at festivals was the order of the day in many parishes and in some, regular communion

10414-440: The new forms of Anglican worship took several decades to gain acceptance, but by the end of her reign in 1603, 70–75% of the English population were on board. The alterations, though minor, were, however, to cast a long shadow over the development of the Church of England . It would be a long road back for the Church, with no clear indication that it would retreat from the 1559 Settlement except for minor official changes. In one of

10541-471: The offertory. Between then and 1764, when a more formal revised version was published, a number of things happened which were to separate the Scottish Episcopal liturgy more firmly from either the English books of 1549 or 1559. First, informal changes were made to the order of the various parts of the service and inserting words indicating a sacrificial intent to the Eucharist clearly evident in

10668-492: The one hand a real presence to those who wished to find it and on the other, the communion as memorial only," i.e. an objective presence and subjective reception. The 1559 Prayer Book, however, retained the truncated Prayer of Consecration of the Communion elements, which omitted any notion of objective sacrifice. It was preceded by the Proper Preface and Prayer of Humble Access (placed there to remove any implication that

10795-484: The outward sign of sacrament and its inward grace, with only the unity of the two making the sacrament effective. This position was in agreement with the Reformed churches but in opposition to Roman Catholic and Lutheran views. As a compromise with conservatives, the word Mass was kept, with the service titled "The Supper of the Lord and the Holy Communion, commonly called the Mass". The service also preserved much of

10922-471: The prayer book and had important implications for his understanding of the sacraments . Cranmer believed that someone who was not one of God's elect received only the outward form of the sacrament (washing in baptism or eating bread in Communion), not actual grace , with only the elect receiving the sacramental sign and the grace. Cranmer held the position that faith, a gift given only to the elect, united

11049-520: The prayer books of many British colonies. By the 19th century, pressures to revise the 1662 book were increasing. Adherents of the Oxford Movement , begun in 1833, raised questions about the relationship of the Church of England to the apostolic church and thus about its forms of worship. Known as Tractarians after their production of Tracts for the Times on theological issues, they advanced

11176-566: The prime functions of a parish priest. Music was much simplified, and a radical distinction developed between, on the one hand, parish worship, where only the metrical psalms of Sternhold and Hopkins might be sung, and, on the other hand, worship in churches with organs and surviving choral foundations, where the music of John Marbeck and others was developed into a rich choral tradition. The whole act of parish worship might take well over two hours, and accordingly, churches were equipped with pews in which households could sit together (whereas in

11303-579: The publication of the prayer book, "all the whole realm shall have but one Use". "Recension" is often in reference to variations of the Byzantine Rite . Among the ritual recensions identified within this tradition are that of the Ruthenian Catholics , Russian Old recension , Slavic, and Melkite Catholics . Variations of the Byzantine Rite, with minor changes to each's ceremonial, can also be referred to as "usages". Following

11430-443: The readings. The 1549 book was soon succeeded by a 1552 revision that was more Reformed but from the same editorial hand, that of Thomas Cranmer , Archbishop of Canterbury . It was used only for a few months, as after Edward VI's death in 1553, his half-sister Mary I restored Roman Catholic worship. Mary died in 1558 and, in 1559, Elizabeth I 's first Parliament authorised the 1559 prayer book , which effectively reintroduced

11557-484: The reign of King Edward VI of England , was a product of the English Reformation following the break with Rome . The 1549 work was the first prayer book to include the complete forms of service for daily and Sunday worship in English. It contains Morning Prayer , Evening Prayer , the Litany , Holy Communion , and occasional services in full: the orders for Baptism , Confirmation , Marriage , " prayers to be said with

11684-507: The removal of the prayer book and episcopacy " root and branch " resulted in local disquiet in many places and, eventually, the production of locally organised counter petitions. The parliamentary government had its way but it became clear that the division was not between Catholics and Protestants, but between Puritans and those who valued the Elizabethan settlement. The 1604 book was finally outlawed by Parliament in 1645 to be replaced by

11811-523: The restoration of the monarchy, following the Savoy Conference between representative Presbyterians and twelve bishops which was convened by royal warrant to "advise upon and review the Book of Common Prayer ". Attempts by the Presbyterians, led by Richard Baxter , to gain approval for an alternative service book failed. Their major objections (exceptions) were: firstly, that it was improper for lay people to take any vocal part in prayer (as in

11938-517: The rood screen. The Sarum missal calls for a low bow as an act of reverence, rather than the genuflection . The ritual of Sarum Use has influenced even churches that do not use its text, obscuring understanding of the original: The modern fame of the Use of Sarum is to a great extent an accidental product of the political and religious preoccupations of 19th-century English ecclesiastics and ecclesiologists. The Use certainly deserves attention and respect as an outstanding intellectual achievement, but it

12065-412: The sacrifice of the Mass." The Marian Bishop Scot opposed the 1552 Book "on the grounds it never makes any connection between the bread and the Body of Christ. Untrue though [his accusation] was, the restoration of the 1549 Words of Distribution emphasized its falsity." However, beginning in the 17th century, some prominent Anglican theologians tried to cast a more traditional Catholic interpretation onto

12192-469: The scope of this petition: we pray for ourselves, we thank God for them, and adduces collateral evidence to this end. Secondly, an attempt was made to restore the Offertory . This was achieved by the insertion of the words "and oblations" into the prayer for the Church and the revision of the rubric so as to require the monetary offerings to be brought to the table (instead of being put in the poor box) and

12319-547: The sick ", and a funeral service. It also sets out in full the " propers " (the parts of the service that vary weekly or daily throughout the Church's Year): the introits , collects , and epistle and gospel readings for the Sunday service of Holy Communion. Old Testament and New Testament readings for daily prayer are specified in tabular format, as are the Psalms and canticles , mostly biblical, to be said or sung between

12446-407: The site whose ruins are now known as Old Sarum ). As bishop , Osmund initiated some revisions to the extant Celtic-Anglo-Saxon rite and the local adaptations of the Roman rite, drawing on both Norman and Anglo-Saxon traditions. Nineteenth-century liturgists theorized that the liturgical practices of Rouen in northern France inspired the Sarum liturgical books . The Normans had deposed most of

12573-466: The species of the Eucharist nor "to any Corporal Presence of Christ's natural Flesh and Blood"—which, according to the rubric, were in heaven, not here. While intended to create unity, the division established under the Commonwealth and the licence given by the Directory for Public Worship were not easily passed by. Unable to accept the new book, 936 ministers were deprived. The actual language of

12700-454: The terms of the 1559 Act of Uniformity and Act of Supremacy. The accession of Charles I (1625–1649) brought about a complete change in the religious scene in that the new king used his supremacy over the established church "to promote his own idiosyncratic style of sacramental Kingship" which was "a very weird aberration from the first hundred years of the early reformed Church of England". He questioned "the populist and parliamentary basis of

12827-537: The text as a Commemorative Sacrifice and Heavenly Offering even though the words of the Rite did not support such interpretations. Cranmer , a good liturgist, was aware that the Eucharist from the mid-second century on had been regarded as the Church's offering to God, but he removed the sacrificial language anyway, whether under pressure or conviction. It was not until the Anglican Oxford Movement of

12954-619: The unused but consecrated bread and wine were to be reverently consumed in church rather than being taken away for the priest's own use. By such subtle means were Cranmer's purposes further confused, leaving it for generations to argue over the precise theology of the rite. One change made that constituted a concession to the Presbyterian Exceptions, was the updating and re-insertion of the so-called " Black Rubric ", which had been removed in 1559. This now declared that kneeling in order to receive communion did not imply adoration of

13081-556: The use of the Book of Common Prayer , until they, like the English church, produced prayer books which took into account the developments in liturgical study and practice in the 19th and 20th centuries which come under the general heading of the Liturgical Movement . In South Africa a Book of Common Prayer was "Set Forth by Authority for Use in the Church of the Province of South Africa " in 1954. The 1954 prayer book

13208-422: The whole state of Christ's Church militant here in earth" remained unaltered and only a thanksgiving for those "departed this life in thy faith and fear" was inserted to introduce the petition that the congregation might be "given grace so to follow their good examples that with them we may be partakers of thy heavenly kingdom". Griffith Thomas commented that the retention of the words "militant here in earth" defines

13335-505: The word Mass . Stone altars were replaced with communion tables positioned in the chancel or nave, with the priest standing on the north side. The priest is to wear the surplice instead of traditional Mass vestments. The service appears to promote a spiritual presence view of the Eucharist, meaning that Christ is spiritually but not corporally present. There was controversy over how people should receive communion: kneeling or seated. John Knox protested against kneeling. Ultimately, it

13462-483: The word "rite" is often applied not only to ritual families but to the particular churches and denominations that use them, the word "use" has been considered a more precise term when liturgical variations do not deviate enough to justify distinguishing them as separate rites. The degree of discrepancy among uses within the same rite can vary widely; the Glagolitic Use was primarily an unmodified translation of

13589-403: The words, "we thy humble servants do celebrate and make before thy Divine Majesty with these thy holy gifts which we now OFFER unto thee, the memorial thy Son has commandeth us to make;" secondly, as a result of Bishop Rattray's researches into the liturgies of St James and St Clement, published in 1744, the form of the invocation was changed. These changes were incorporated into the 1764 book which

13716-453: The work all over again for itself". In 1927, the work on a new version of the prayer book reached its final form. In order to reduce conflict with traditionalists, it was decided that the form of service to be used would be determined by each congregation. With these open guidelines, the book was granted approval by the Church of England Convocations and Church Assembly in July 1927. However, it

13843-406: Was a tendency to read back Victorian centralizing tendencies into mediaeval texts, and so a rather rubrical spirit was applied to liturgical discoveries. It was asserted, for instance, that Sarum had a well-developed series of colours of vestments for different feasts . There may have been tendencies to use a particular colour for a particular feast (red, for instance, was used on Sundays, as in

13970-516: Was added in 1550. There was also a calendar and lectionary , which meant a Bible and a Psalter were the only other books a priest required. The BCP represented a "major theological shift" in England towards Protestantism. Cranmer's doctrinal concerns can be seen in the systematic amendment of source material to remove any idea that merit contributes to salvation. The doctrines of justification by faith and predestination are central to Cranmer's theology. These doctrines are implicit throughout

14097-400: Was decided that communicants should continue to kneel, but the Privy Council ordered that the Black Rubric be added to the prayer book to clarify the purpose of kneeling. The rubric denied "any real and essential presence … of Christ's natural flesh and blood" in the Eucharist and was the clearest statement of eucharistic theology in the prayer book. The 1552 service removed any reference to

14224-484: Was defeated by the House of Commons in 1928. The effect of the failure of the 1928 book was salutary: no further attempts were made to revise the Book of Common Prayer . Instead a different process, that of producing an alternative book, led to the publication of Series 1, 2 and 3 in the 1960s, the 1980 Alternative Service Book and subsequently to the 2000 Common Worship series of books. Both differ substantially from

14351-463: Was expensive — would own a copy of the Prayer Book. Judith Maltby cites a story of parishioners at Flixton in Suffolk who brought their own Prayer Books to church in order to shame their vicar into conforming with it. They eventually ousted him. Between 1549 and 1642, roughly 290 editions of the Prayer Book were produced. Before the end of the English Civil War (1642–1651) and the introduction of

14478-568: Was no single book; the services provided by the Book of Common Prayer were found in the Missal (the Eucharist ), the Breviary ( daily offices ), Manual (the occasional services of baptism , marriage, burial etc.), and Pontifical (services appropriate to a bishop — confirmation , ordination ). The chant ( plainsong , plainchant ) for worship was contained in the Roman Gradual for

14605-503: Was prohibited. The elevation had been the central moment of the mediaeval Mass, attached as it was to the idea of real presence . Cranmer's eucharistic theology was close to the Calvinist spiritual presence view , and can be described as Receptionism and Virtualism: the real presence of Jesus by the power of the Holy Spirit. The words of administration in the 1549 rite are deliberately ambiguous; they can be understood as identifying

14732-440: Was published as the 1662 prayer book . That edition remains the official prayer book of the Church of England , although throughout the later 20th century, alternative forms that were technically supplements largely displaced the Book of Common Prayer for the main Sunday worship of most English parish churches. Various permutations of the Book of Common Prayer with local variations are used in churches within and exterior to

14859-561: Was published in 1553, adapting the Offices, Morning and Evening Prayer, and other prayers for lay domestic piety. The 1552 book was used only for a short period, as Edward VI died in the summer of 1553 and, as soon as she could do so, Mary I restored union with Rome. The Latin Mass was reestablished, with altars, roods , and statues of saints reinstated in an attempt to restore the English Church to its Roman affiliation. Cranmer

14986-642: Was punished for his work in the English Reformation by being burned at the stake on 21 March 1556. Nevertheless, the 1552 book survived. After Mary's death in 1558, it became the primary source for the Elizabethan Book of Common Prayer, with only subtle, if significant, changes. Hundreds of English Protestants fled into exile, establishing an English church in Frankfurt am Main . A bitter and very public dispute ensued between those, such as Edmund Grindal and Richard Cox , who wished to preserve in exile

15113-508: Was resisted by some Protestants. The Welsh edition of the Book of Common Prayer for use in the Church in Wales was published in 1567. It was translated by William Salesbury assisted by Richard Davies . On Elizabeth's death in 1603, the 1559 book, substantially that of 1552 which had been regarded as offensive by some, such as Bishop Stephen Gardiner , as being a break with the tradition of

15240-569: Was the Sarum Use , which originated in the Diocese of Salisbury and was gradually accepted in other English dioceses. A "great diversity" of uses survived the initial proliferation of the printed service books , with no consistent form of the Mass and Divine Office existing in medieval Britain. The preface of the Book of Common Prayer published as a result of the English Reformation identified multiple liturgical uses and declared that, from

15367-672: Was the Anglican priest Percy Dearmer , who put these into practice (according to his own interpretation) at his parish of St Mary the Virgin, Primrose Hill , in London . He explained them at length in The Parson's Handbook , which ran through several editions. This style of worship has been retained in some present-day Anglican churches and monastic institutions, where it is known as "English Use" (Dearmer's term) or "Prayer Book Catholicism". Recreations Use (liturgy) While

15494-509: Was the only service that might be considered Protestant to have been finished within Henry VIII's lifetime. Only after Henry VIII's death and the accession of Edward VI in 1547 could revision of prayer books proceed faster. Despite conservative opposition, Parliament passed the Act of Uniformity on 21 January 1549, and the newly authorised Book of Common Prayer (BCP) was required to be in use by Whitsunday (Pentecost), 9 June. Cranmer

15621-484: Was to achieve a greater correspondence between liturgy and Scripture. The bishops gave a frosty reply. They declared that liturgy could not be circumscribed by Scripture, but rightfully included those matters which were "generally received in the Catholic church." They rejected extempore prayer as apt to be filled with "idle, impertinent, ridiculous, sometimes seditious, impious and blasphemous expressions." The notion that

15748-679: Was to be the liturgy of the Scottish Episcopal Church (until 1911 when it was revised) but it was to influence the liturgy of the Episcopal Church in the United States . A new revision was finished in 1929, the Scottish Prayer Book 1929 , and several alternative orders of the Communion service and other services have been prepared since then. The 1662 Prayer Book was printed two years after

15875-567: Was to replace the Roman Catholic teaching that the Mass was a sacrifice to God ("the very same sacrifice as that of the cross") with the Protestant teaching that it was a service of thanksgiving and spiritual communion with Christ. Cranmer's intention was to suppress Catholic notions of sacrifice and transubstantiation in the Mass. To stress this, there was no elevation of the consecrated bread and wine , and eucharistic adoration

16002-498: Was undertaken and the 1552 book was republished, scarcely altered, in 1559. The Prayer Book of 1552 "was a masterpiece of theological engineering." The doctrines in the Prayer Book and the Thirty-Nine Articles of Religion as set forth in 1559 would set the tone of Anglicanism, which preferred to steer a via media ("middle way") between Lutheranism and Calvinism . The conservative nature of these changes underlines

16129-441: Was very popular; in other places families stayed away or sent "a servant to be the liturgical representative of their household." Few parish clergy were initially licensed by the bishops to preach; in the absence of a licensed preacher, Sunday services were required to be accompanied by reading one of the homilies written by Cranmer. George Herbert was, however, not alone in his enthusiasm for preaching, which he regarded as one of

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